大般若波羅蜜多經

02

– Furthermore, Subhuti! When practicing profound prajnaparamita, great bodhisattvas are able to uphold pure morality with an uncontaminated mind free from characteristics. That is, their morality belongs to the uncontaminated Noble Path, is attained naturally, and is utterly pure. Such pure morality is unbroken, flawless, unblemished, undefiled, and attached to nothing; it is worthy of receiving offerings and is praised by the wise. Through this pure morality, they grasp none of the dharmas: they do not grasp form, feeling, perception, formations, or consciousness; they do not grasp the eye ayatana through the mind ayatana; they do not grasp the form ayatana through the dharma ayatana; they do not grasp the eye dhatu through the mind dhatu; they do not grasp the form dhatu through the dharma dhatu; they do not grasp the eye-consciousness dhatu through the mind-consciousness dhatu; they do not grasp the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being; they do not grasp the great lineages such as those of kshatriyas, brahmins, household elders, and laypeople; they do not grasp the Heaven of the Four Great Kings through the Heaven of Those Who Exercise Mastery over Others’ Creations; they do not grasp the Heaven of Brahma’s Assembly through the Heaven of Akanishtha; they do not grasp the Heaven of the Sphere of Infinite Space through the Heaven of the Sphere of Neither Perception nor Non-perception; they do not grasp the fruit of stream-entry through the enlightenment of a pratyekabuddha; and they do not grasp the station of a wheel-turning monarch or the stations of lesser kings, ministers, and other officials. They impartially dedicate to all sentient beings the merit of upholding morality, and together with them dedicate it toward unsurpassed, complete, perfect enlightenment. When making this dedication, they employ signlessness, non-apprehension, and nonduality as skillful means, rather than dharmas characterized by signs, apprehension, and duality. They do so only conventionally, not ultimately. Through these causes and conditions, all Buddha-dharmas are brought to perfection. Through these skillful means of the paramita of pure morality, great bodhisattvas develop the four progressive stages of dhyana. By employing non-attachment as skillful means, they develop the superknowledges. With the pure divine eye arising from karmic maturation, these great bodhisattvas constantly behold the Buddhas of the present dwelling securely in innumerable worlds throughout the ten directions and teaching the true Dharma to sentient beings. Until they attain the knowledge of all knowledge, they never forget what they have seen. With the pure divine ear surpassing that of ordinary humans, these great bodhisattvas hear the Buddhas in innumerable worlds throughout the ten directions teaching the Dharma. Until they attain the knowledge of all knowledge, they never forget the Dharma they have heard, and they use what they have heard to benefit themselves and others, never allowing it to go to waste.

Through the knowledge of others’ minds, these great bodhisattvas can know the minds and mental factors of the Buddhas and sentient beings throughout the ten directions. Having known them, they act for the benefit of all sentient beings.

Through the knowledge of former lives, these great bodhisattvas know the karma previously created by sentient beings. Because the karma they have created is never lost, wherever they are born, they experience various sufferings and pleasures. Having understood this, the bodhisattvas explain the causes and conditions of their past karma, helping them recollect it and bringing them benefit.

Through the knowledge of the exhaustion of the contaminants, these great bodhisattvas establish sentient beings in the fruit of stream-entry, or establish them in the fruit of once-returning, or establish them in the fruit of non-returning, or establish them in the fruit of arhatship, or establish them in the enlightenment of a pratyekabuddha, or establish them in the supreme station of a bodhisattva, or establish them in the knowledge of all knowledge.

In brief, wherever these great bodhisattvas are born, they devise ways, in accordance with the differing capacities of sentient beings, to establish them in supreme stages of attainment.

Therefore, Subhuti! When practicing profound prajnaparamita, through the uncontaminated power that is free from all characteristics, these great bodhisattvas can perfect the paramita of pure morality within the unconditioned Dharma that is without characteristics, and can also perfect all other virtues.

Furthermore, Subhuti! When practicing profound prajnaparamita, great bodhisattvas are able to cultivate patient acceptance with an uncontaminated mind free from characteristics. From the time such great bodhisattvas first give rise to the aspiration until they are seated upon the sublime seat of enlightenment, even if all sentient beings were to compete in harming them with every kind of knife, staff, tile, and brick, these great bodhisattvas would not give rise to a single thought of anger or resentment.

At that time, bodhisattvas should cultivate two kinds of patience. What are the two? First, they must endure all insults and harm inflicted by sentient beings without giving rise to resentment, anger, or concealed hostility.

Second, they must give rise to the patient acceptance of the non-arising of dharmas.

If confronted with all kinds of abusive and insulting words, or harmed by various knives and staffs, these great bodhisattvas should carefully consider: Who can insult? Who can harm? Who is insulted?

Who is harmed? Who gives rise to resentment? Who must endure?

They should further carefully contemplate that the nature of all dharmas is completely empty. Dharmas themselves are unobtainable, much less any essential nature of dharmas; even that essential nature is empty, much less could there be sentient beings. When contemplating in this way, the insulter, the insulted, the one who harms, and the one who is harmed are all without any real existence.

Even if their bodies were cut and severed into many pieces, their minds would remain patiently accepting, utterly without any other thought. Contemplating the nature of dharmas in accordance with reality, they can also realize the patient acceptance of the non-arising of dharmas.

What is the patient acceptance of the non-arising of dharmas? It means causing all afflictions not to arise, while sublime wisdom continues uninterrupted, and contemplating all dharmas as utterly unarisen. Therefore, it is called the patient acceptance of the non-arising of dharmas.

Abiding in these two kinds of patience, these great bodhisattvas can swiftly and fully cultivate the paramita of giving through prajnaparamita; can swiftly cultivate to perfection the four foundations of mindfulness through the Noble Eightfold Path; can swiftly cultivate to perfection the four dhyanas, the four immeasurables, and the four formless absorptions; can swiftly cultivate to perfection the eight liberations through the ten totalities; can swiftly cultivate to perfection the liberating gateways of emptiness, signlessness, and wishlessness; can swiftly cultivate to perfection the bodhisattva grounds; can swiftly cultivate to perfection all dharani gateways and samadhi gateways; can swiftly cultivate to perfection the five kinds of eyes and the six superknowledges;

can swiftly cultivate to perfection the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha; can swiftly cultivate to perfection the quality of never forgetting and the nature of constant equanimity; can swiftly cultivate to perfection the knowledge of all, the knowledge of the aspects of the path, and the knowledge of all aspects; and can swiftly cultivate to perfection the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being.

After these great bodhisattvas have become established in such Buddha-dharmas, all their supramundane superknowledges associated with the noble truths, which are not shared with any shravaka or pratyekabuddha, are brought to perfection. Having become established in such supreme superknowledges, with the pure divine eye they constantly behold the Buddhas of the present dwelling securely in innumerable worlds throughout the ten directions and teaching the true Dharma to sentient beings.

Until they attain the knowledge of all knowledge, the realms of the Buddhas that appear in accordance with their thoughts remain constantly uninterrupted.

With the purified divine eye, that bodhisattva constantly hears the Buddhas of the ten directions teaching the Dharma. Having heard it, that bodhisattva receives and retains it without ever forgetting, and expounds it fully to sentient beings. Through the knowledge of others’ minds, that bodhisattva can correctly discern the minds and mental factors of the Buddhas, the World-Honored Ones; can also correctly know the minds and mental factors of bodhisattvas, pratyekabuddhas, and shravakas; and can also correctly know the minds and mental factors of other kinds of sentient beings. In accordance with their faculties, that bodhisattva expounds the true Dharma, enabling them to give rise to resolute faith.

Through the knowledge of former abodes, that bodhisattva knows the various kinds of roots of virtue planted by sentient beings in previous lives. Having known them, that bodhisattva finds ways to instruct, encourage, praise, and gladden those beings, enabling them to attain excellent benefit and well-being.

In accordance with the faculties of sentient beings, that bodhisattva uses the knowledge of the exhaustion of the outflows to establish them in the teachings of the Three Vehicles, enabling them to gain liberation from birth, old age, sickness, and death.

This great bodhisattva practices profound prajnaparamita, accomplishes excellent skillful means, adorns Buddha lands, brings sentient beings to maturity, and can swiftly perfect the knowledge of all aspects, attain unsurpassed, perfect, complete enlightenment, turn the wondrous Dharma wheel, and deliver sentient beings.

Therefore, Subhuti, when great bodhisattvas practice prajnaparamita, through the power of an outflow-free mind free from all characteristics, they can perfect the paramitas within the signless and non-creating Dharma, and can also perfect all other qualities.

Furthermore, Subhuti, when practicing profound prajnaparamita, great bodhisattvas can cultivate diligence with an outflow-free mind free from characteristics. These great bodhisattvas accomplish courageous vigor and diligence of body and mind, and thereby can enter the first dhyana and abide fully therein, up to entering the fourth dhyana and abiding fully therein. Based upon the four dhyanas, they produce immeasurable kinds of supernormal transformations, even touching and stroking the sun and moon with their hands and turning them freely without the slightest difficulty.

Through accomplishing courageous vigor and diligence of body and mind, in a single instant they can travel by supernormal power to Buddha worlds as numerous as the sands of the Ganges throughout the ten directions. There, with various kinds of food and drink, clothing, bedding, medicines, and other requisites, they reverently make offerings to, honor, and praise the World-Honored Ones who are teaching the true Dharma. Thus, the fruition of their roots of virtue remains unbroken until they attain the knowledge of all-knowing wisdom.

Through the dominant power of these roots of virtue, after attaining Buddhahood they are in turn reverently served, offered various immeasurable kinds of food and drink, clothing, bedding, medicines, and other requisites, honored, and praised by immeasurable beings of the worlds—devas, humans, asuras, and others.

Through the dominant power of these roots of virtue, after they enter nirvana, the Buddha’s relics and disciples continue to be reverently served, given offerings, honored, and praised by immeasurable devas, humans, and asuras in the world. These great bodhisattvas also use their supernormal powers to travel to Buddha worlds as numerous as the sands of the Ganges throughout the ten directions and listen to the true Dharma from the Buddhas.

Having heard it, they receive and retain it without forgetting until they attain unsurpassed, perfect, complete enlightenment. These great bodhisattvas use their supernormal powers to travel to Buddha worlds as numerous as the sands of the Ganges throughout the ten directions, bring sentient beings to maturity, adorn Buddha lands, and diligently train in the knowledge of all-knowing wisdom. Having perfected it, they attain unsurpassed, perfect, complete enlightenment, turn the wondrous Dharma wheel, and deliver sentient beings.

Therefore, Subhuti, by practicing profound prajnaparamita and accomplishing powerful, courageous bodily diligence, those great bodhisattvas can swiftly perfect the paramita of diligence.

Furthermore, Subhuti, great bodhisattvas who practice profound prajnaparamita and accomplish courageous, vigorous mental diligence can swiftly perfect the outflow-free paths of the noble ones and the other factors of the path included within the paramita of diligence. Thereby, they can prevent unwholesome actions of body, speech, and mind from arising. With regard to dharmas, these great bodhisattvas do not become attached to permanence or impermanence, happiness or suffering, self or non-self, purity or impurity, tranquility or non-tranquility, detachment or non-detachment, the conditioned realm or the unconditioned realm, the desire realm, the form realm, or the formless realm, the realm with outflows or the outflow-free realm, the four dhyanas, the four immeasurables,

or the four formless absorptions; the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path; the liberation gateways of emptiness, signlessness, and wishlessness; the paramita of generosity through the paramita of prajna; inner emptiness through the emptiness of the absence of intrinsic nature; suchness through the inconceivable realm; the noble truths of suffering, its origin, its cessation, and the path; the eight liberations, the eight spheres of mastery, the nine successive absorptions, or the ten universal spheres; the Ground of Pure Contemplation through the Ground of the Tathagata; the Ground of Utmost Joy through the Ground of the Dharma Cloud;

any dharani gateways or samadhi gateways; the five kinds of eyes or the six superknowledges; the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha; the thirty-two excellent marks and eighty minor characteristics of a Great Being; the Dharma of never forgetting or the nature of constant equanimity; the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects; impermanence, suffering, emptiness, or non-self; the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or pratyekabuddha enlightenment; or all the practices of great bodhisattvas and the unsurpassed, perfect, complete enlightenment of the Buddhas.

These great bodhisattvas also do not become attached to the notions: ‘This is a stream-enterer; this is a once-returner; this is a non-returner; this is an arhat; this is pratyekabuddha enlightenment; this is a Tathagata.’ Nor do they become attached to the notions: ‘These sentient beings are revealed by inferior dharmas; these sentient beings are revealed by intermediate dharmas; these sentient beings are revealed by superior dharmas; these sentient beings are revealed by the higher category; these sentient beings are revealed by the lower category; these sentient beings are revealed by the Shravaka Vehicle; these sentient beings are revealed by the Pratyekabuddha Vehicle;

these sentient beings are revealed by the Unsurpassed Vehicle.’ These great bodhisattvas become attached to none of these dharmas or sentient beings.

Why? Because both the dharmas to which one might become attached and sentient beings are devoid of intrinsic nature and cannot be apprehended.

Because those great bodhisattvas accomplish courageous, vigorous mental diligence, although they constantly perform deeds benefiting all sentient beings, they apprehend no sentient beings whatsoever; although they constantly perfect the practices of the paramita of diligence, they apprehend no paramita of diligence whatsoever; although they constantly perfect all Buddha-dharmas, they apprehend no Buddha-dharmas whatsoever; and although they constantly adorn all Buddha lands, they apprehend no Buddha lands whatsoever.

This great bodhisattva, having perfected such vigor of body and mind, is able to abandon all unwholesome dharmas and also preserve all wholesome dharmas, yet without attachment. Because he is unattached, as he journeys from one Buddha-land to another and from one world to another, wishing to benefit all sentient beings, whenever he wishes to manifest deeds of supernatural power, he can manifest them freely and without obstruction.

That is, he may manifest showers of various wondrous flowers, scatter various fragrant substances, produce various kinds of music, cause thunder to resound and the great earth to quake, or manifest various wondrous adornments of the seven precious substances to adorn the worlds. His body may emit light that illuminates dark places, or emit a wondrous fragrance that causes all foul-smelling things to become fragrant. Or he may manifest the establishment of great sacrificial rites in which no sentient being is harmed, thereby leading beings onto the Right Path and enabling them to abandon the taking of life through to wrong views.

Or he may aid sentient beings by means of generosity through to prajnaparamita.

Wishing to benefit sentient beings, he relinquishes wealth and treasures, or relinquishes his wife and children, or relinquishes his royal throne, or relinquishes parts of his body, or relinquishes his very life. According to whatever means sentient beings require in order to receive benefit, he immediately employs those means to benefit them.

Therefore, Subhuti, when practicing profound prajnaparamita, through the power of an uncontaminated mind free from characteristics, great bodhisattvas are able, within dharmas that are signless and unconditioned, to perfect the paramita of vigor and also to perfect the other qualities.

Furthermore, Subhuti, when practicing profound prajnaparamita, great bodhisattvas are able to cultivate meditative concentration with an uncontaminated mind free from characteristics. Apart from the Buddha’s concentrations, this great bodhisattva can perfect all other concentrations. Free from sensual desire and evil, unwholesome dharmas, with applied thought and sustained thought, born of seclusion, with joy and bliss, this great bodhisattva enters the first meditative concentration and abides fully therein. In this way, continuing until pleasure and pain have ceased and former joy and sorrow have disappeared, neither painful nor pleasant, with equanimity and mindfulness purified, he enters the fourth meditative concentration and abides fully therein.

With a mind of loving-kindness and compassion, this great bodhisattva pervades one direction through to the whole world throughout the ten directions and abides fully therein. In the same way, with a mind of sympathetic joy and equanimity, he pervades one direction through to the whole world throughout the ten directions and abides fully therein. This great bodhisattva transcends perceptions of form, eliminates perceptions of resistance, and, without attending to perceptions of diversity, enters the infinity of space, the sphere of infinite space, and abides fully therein. In this way, continuing until he has transcended the entire sphere of nothingness, he enters the sphere of neither perception nor non-perception and abides fully therein.

Abiding in the paramita of meditative concentration, this great bodhisattva can enter, in forward and reverse order, the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities, and abide fully therein. This great bodhisattva can abide fully in the liberation gateways of emptiness, signlessness, and wishlessness, and can abide fully in the uninterrupted samadhi, the lightning-like samadhi, the noble and right samadhi, and the vajra-like samadhi.

Abiding in the paramita of meditative concentration, this great bodhisattva cultivates the thirty-seven factors conducive to awakening and the knowledge of the aspects of the path, bringing them all to perfection. Having used the knowledge of the aspects of the path to preserve all samadhis, he successively cultivates and transcends the Stage of Pure Contemplation through to the Stage of the Pratyekabuddha, and realizes the bodhisattva’s true nature that transcends birth.

After entering the bodhisattva’s true nature that transcends birth, he cultivates the stages and brings the Buddha-stage to perfection. Although this great bodhisattva successively cultivates and transcends the various stages, while cultivating them he does not appropriate the fruits already realized until he has attained the knowledge of all knowledge.

Abiding in the paramita of meditative concentration, this great bodhisattva journeys from one Buddha-land to another in order to revere, make offerings to, honor, and praise the Buddhas, the World-Honored Ones; plant roots of goodness in the presence of the Buddhas; mature sentient beings; and adorn Buddha-lands. He journeys from one world to another to benefit sentient beings, without weariness of body or mind. He aids sentient beings by means of generosity, or pure morality, or patient acceptance, or vigor, or meditative concentration, or prajnaparamita.

He aids sentient beings by means of the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, or the aggregate of knowledge and vision of liberation. Or he teaches sentient beings to abide in the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the awakening of a Pratyekabuddha, the stage of a great bodhisattva, or the fruition of unsurpassed, complete and perfect awakening.

In accordance with the strength of sentient beings’ roots of goodness and the growth of their wholesome dharmas, he devises every skillful means to enable them to abide therein.

Any great bodhisattva who abides in the paramita of meditative concentration can give rise to all dharani gateways and samadhi gateways, and can attain the four unobstructed analytical knowledges and superior karmically matured supernatural powers. Having perfected these superior karmically matured supernatural powers, this great bodhisattva will certainly never again enter a mother’s womb while defiled by the sensual pleasures of worldly life.

Why is this? Because this great bodhisattva clearly sees and clearly knows that the nature of all dharmas is like an illusion. Although he knows that all conditioned phenomena are like illusions, he relies upon his compassionate vows to benefit sentient beings. Although he relies upon his compassionate vows to benefit sentient beings, neither the sentient beings who are aided nor the acts undertaken for them can be apprehended. Although neither the sentient beings who are aided nor the acts undertaken for them can be apprehended, he is able to establish all sentient beings and enable them to abide in the dharma of non-apprehension. This is stated from the standpoint of conventional truth, not from the standpoint of ultimate truth.

Abiding in the paramita of meditative concentration, this great bodhisattva cultivates all meditative concentrations, liberations, samadhis, and meditative attainments until he perfects the fruition of unsurpassed, complete and perfect awakening to which he aspires, never ceasing to cultivate the paramita of meditative concentration.

This great bodhisattva practices the knowledge of the aspects of the path and strives to give rise to the knowledge of all aspects. Abiding therein, he permanently severs the entire continuum of habitual tendencies, is able rightly to benefit himself and others, and becomes a pure field of merit for the entire world, including devas, humans, asuras, and others, worthy of receiving the world’s offerings and reverence.

Therefore, Subhuti, when practicing profound prajnaparamita, through the power of an uncontaminated mind free from characteristics, this great bodhisattva perfects the paramita of meditative concentration within dharmas that are signless and unconditioned, and is also able to perfect the other qualities.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas are able to cultivate prajna with an uncontaminated mind free from characteristics. Such a great bodhisattva does not perceive even the slightest dharma as truly accomplished.

That is to say, he does not perceive form as truly accomplished, nor does he perceive feeling, perception, formations, or consciousness as truly accomplished; he does not perceive the arising of form, nor the arising of feeling, perception, formations, or consciousness; he does not perceive the cessation of form, nor the cessation of feeling, perception, formations, or consciousness; he does not perceive form as a dharma subject to increase, nor feeling, perception, formations, or consciousness as dharmas subject to increase; he does not perceive form as a dharma subject to decrease, nor feeling, perception, formations, or consciousness as dharmas subject to decrease;

he does not perceive form as undergoing accumulation, nor feeling, perception, formations, or consciousness as undergoing accumulation; he does not perceive form as undergoing dispersion, nor feeling, perception, formations, or consciousness as undergoing dispersion.

Thus, up to and including, he does not perceive any contaminated dharma as truly accomplished, nor any uncontaminated dharma as truly accomplished; he does not perceive the arising of any contaminated dharma, nor the arising of any uncontaminated dharma; he does not perceive the cessation of any contaminated dharma, nor the cessation of any uncontaminated dharma; he does not perceive any contaminated dharma as a dharma subject to increase, nor any uncontaminated dharma as a dharma subject to increase; he does not perceive any contaminated dharma as a dharma subject to decrease, nor any uncontaminated dharma as a dharma subject to decrease; he does not perceive any contaminated dharma as undergoing accumulation, nor any uncontaminated dharma as undergoing accumulation;

he does not perceive any contaminated dharma as undergoing dispersion, nor any uncontaminated dharma as undergoing dispersion.

He contemplates in accordance with reality and sees that form is false, insubstantial, and not autonomous; he contemplates in accordance with reality and sees that feeling, perception, formations, and consciousness are false, insubstantial, and not autonomous. Thus, up to and including, he contemplates in accordance with reality and sees that all contaminated dharmas are false, insubstantial, and not autonomous; he contemplates in accordance with reality and sees that all uncontaminated dharmas are false, insubstantial, and not autonomous.

While contemplating in accordance with reality, this great bodhisattva does not apprehend the intrinsic nature of form, nor does he apprehend the intrinsic nature of feeling, perception, formations, or consciousness; thus, up to and including, he does not apprehend the intrinsic nature of any contaminated dharma or the intrinsic nature of any uncontaminated dharma.

When practicing the profound prajnaparamita, this great bodhisattva gains profound faith and understanding regarding all dharmas, taking the absence of nature as their intrinsic nature.

Having given rise to faith and understanding regarding this, he is able to practice internal emptiness through the emptiness of the nonexistence of intrinsic nature. While practicing in this way, he does not become attached to any dharma. That is to say, he does not become attached to form, nor to feeling, perception, formations, or consciousness; he does not become attached to the eye ayatana through the mind ayatana; he does not become attached to the form ayatana through the dharma ayatana; he does not become attached to the eye dhatu through the mind dhatu; he does not become attached to the form dhatu through the dharma dhatu; he does not become attached to the eye-consciousness dhatu through the mind-consciousness dhatu; he does not become attached to eye-contact through mind-contact;

he does not become attached to the feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition; he does not become attached to the earth dhatu through the consciousness dhatu; he does not become attached to the causal condition through the dominant condition; he does not become attached to ignorance through aging and death; he does not become attached to the perfection of generosity through prajnaparamita; he does not become attached to internal emptiness through the emptiness of the nonexistence of intrinsic nature; he does not become attached to suchness through the inconceivable realm; he does not become attached to the Noble Truths of suffering, its origin, its cessation, and the path;

he does not become attached to the four establishments of mindfulness through the Noble Eightfold Path; he does not become attached to the four dhyanas, the four immeasurables, or the four formless concentrations; he does not become attached to the eight liberations through the ten totalities; he does not become attached to the liberation gates of emptiness, signlessness, and wishlessness; he does not become attached to the Ground of Pure Contemplation through the Tathagata Ground; he does not become attached to the Ground of Utmost Joy through the Dharma Cloud Ground; he does not become attached to any dharani gateway or samadhi gateway; he does not become attached to the five kinds of eyes or the six superknowledges;

he does not become attached to the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; he does not become attached to the thirty-two excellent marks or the eighty minor characteristics of a Great Being; he does not become attached to the dharma of never losing mindfulness or the nature of constant equanimity; he does not become attached to the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects; he does not become attached to the fruit of stream-entry through the bodhi of a pratyekabuddha; he does not become attached to any practice of a great bodhisattva; and he does not become attached to the unsurpassed, complete and perfect enlightenment of the Buddhas.

While practicing the profound prajnaparamita in which nothing is apprehended, this great bodhisattva is able to perfect the bodhisattva path. That is to say, he is able to perfect the six paramitas, and is also able to perfect internal emptiness through the emptiness of the nonexistence of intrinsic nature; he is also able to perfect suchness through the inconceivable realm; he is also able to perfect the Noble Truths of suffering, its origin, its cessation, and the path; he is also able to perfect the four establishments of mindfulness through the Noble Eightfold Path; he is also able to perfect the four dhyanas, the four immeasurables, and the four formless concentrations; he is also able to perfect the eight liberations through the ten totalities;

he is also able to perfect the liberation gates of emptiness, signlessness, and wishlessness; he is also able to perfect the bodhisattva grounds; he is also able to perfect all dharani gateways and samadhi gateways; he is also able to perfect the five kinds of eyes and the six superknowledges; he is also able to perfect the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; he is also able to perfect the dharma of never losing mindfulness and the nature of constant equanimity; he is also able to perfect the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; he is also able to perfect the thirty-two excellent marks and the eighty minor characteristics of a Great Being.

Having perfected this path to bodhi, that great bodhisattva is further able to perfect the Buddha path that is free from darkness. That is to say, he is able to perfect the six paramitas and immeasurable, boundless other Buddha-dharmas.

Abiding in such a Buddha path free from darkness, this great bodhisattva gives rise to superior, karmically matured superknowledges. According to the needs of sentient beings, if they require assistance by means of generosity through prajna, he immediately assists them by means of generosity through prajna. If they require assistance by means of the skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, or the skandha of the knowledge and vision of liberation, he immediately assists them by means of the skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of the knowledge and vision of liberation.

If they need help to abide in the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, arhatship, the bodhi of a pratyekabuddha, or unsurpassed, complete and perfect enlightenment, he immediately finds the means to help them abide in the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, arhatship, the bodhi of a pratyekabuddha, or unsurpassed, complete and perfect enlightenment.

This great bodhisattva is able to manifest all kinds of supernatural transformations. If he wishes to travel to worlds as numerous as the sands of the Ganges, he can go there freely at will. If he wishes to manifest treasures in the worlds through which he travels, he can manifest them freely at will. If he wishes the sentient beings in those worlds to enjoy various kinds of treasure, he enables them all to possess these things fully according to their wishes. Traveling from one world to another, that great bodhisattva brings benefit and happiness to innumerable sentient beings. When he beholds the splendid adornments of those worlds, he is able to adopt them for himself and adorn his own Buddha-field according to his wishes.

Just as the devas in the Heaven of Controlling Others’ Emanations have whatever beautiful necessities they require appear according to their wishes, so too this great bodhisattva freely takes possession of innumerable Buddha-fields adorned in every way. In these Buddha-fields thus acquired, wondrous, pure dharmas free from defilement can all appear according to his wishes. Through the generosity paramita up to the prajnaparamita of his maturation body, through the wondrous superknowledges of his maturation body, and through the bodhisattva path of his maturation body, this great bodhisattva cultivates the wisdom of the aspects of the path.

When the wisdom of the aspects of the path has matured, he can further attain the wisdom of all aspects. By attaining this wisdom, he does not apprehend any dharma whatsoever: he does not apprehend form, nor does he apprehend feeling, perception, formations, or consciousness; and so on, he does not apprehend wholesome dharmas or unwholesome dharmas, determinate dharmas or indeterminate dharmas, mundane dharmas or supramundane dharmas, contaminated dharmas or uncontaminated dharmas, conditioned dharmas or unconditioned dharmas.

Nor does he apprehend the attainment of unsurpassed, complete awakening, and nor does he apprehend any of the objects enjoyed in the Buddha-field. The sentient beings within that Buddha-field likewise do not apprehend any dharma whatsoever. Why?

Because this great bodhisattva formerly did not apprehend any dharma, had no attainment with regard to any dharma, and correctly taught sentient beings that the nature of all dharmas cannot be apprehended.

Thus, Subhuti! When practicing profound prajnaparamita, through uncontaminated power free from characteristics, great bodhisattvas can perfect prajnaparamita within dharmas that are signless and without activity, and can also perfect the other qualities.

LXXV. THE CHAPTER ON NON-MIXTURE

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At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! How can the six paramitas be perfected within dharmas that are unmixed, signless, and devoid of intrinsic characteristics? Why are distinctions made within all dharmas that are without differentiation? How are the distinctive characteristics of such dharmas to be clearly known? How can all six paramitas, up to all mundane and supramundane dharmas, be apprehended within prajnaparamita? Why, among all dharmas with diverse characteristics, is a single characteristic established and called signlessness, while within signless dharmas, that single characteristic establishes the distinctive characteristics of all dharmas?”

The Buddha said to Subhuti:

“When practicing profound prajnaparamita, great bodhisattvas abide in the five appropriated skandhas as being like a dream, an echo, a reflection, a shadow, a mirage, an illusion, and a magical creation. For the sake of sentient beings, they practice generosity, observe moral discipline, cultivate patient acceptance, apply diligence, cultivate meditative concentration, and train in wisdom. They know in accordance with reality that the five skandhas, being like a dream up to being like an illusion and a magical creation, all share a single characteristic, called signlessness.

Why? Because dreams, up to illusions and magical creations, are all devoid of intrinsic nature. Whatever dharma is devoid of intrinsic nature is a signless dharma.

Whatever is signless is precisely the dharma of a single characteristic, called signlessness. For this reason, one should know that the giver, the recipient, the gift, the nature of giving, the fruit of giving, and the conditions of giving all alike are signless. Whoever knows this and practices generosity can perfect the generosity paramita.

If one can perfect the generosity paramita, one does not become separated from the paramitas of pure moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita. By abiding in these six paramitas, one can perfect the four dhyanas, the four immeasurables, and the four formless absorptions; one can also perfect the four foundations of mindfulness up to the Noble Eightfold Path; one can also perfect the three gateways to liberation; one can also perfect inner emptiness up to the emptiness of the absence of intrinsic nature; one can also perfect suchness up to the inconceivable realm; one can also perfect the noble truths of suffering, its origin, its cessation, and the path; one can also perfect the eight liberations up to the ten totalities;

one can also perfect the stages of a great bodhisattva; one can also perfect the five hundred dharani gateways and the five hundred samadhi gateways; one can also perfect the five kinds of eyes and the six superknowledges; one can also perfect the ten powers of a Tathagata up to the eighteen unique qualities of a Buddha; one can also perfect the dharma of never losing mindfulness and the nature of constant equanimity; and one can also perfect the wisdom of all dharmas, the wisdom of the aspects of the path, and the wisdom of all aspects.

Abiding in noble, uncontaminated dharmas born of maturation, this great bodhisattva can travel throughout the ten directions to Buddha-worlds as numerous as the sands of the Ganges and, with innumerable varieties of wondrous offerings, reverently make offerings to, honor, venerate, and praise the Buddhas, the Blessed Ones, while benefiting sentient beings and bringing them peace and happiness. Those who need to be aided through the generosity paramita, the pure moral discipline paramita, the patient acceptance paramita, the diligence paramita, the meditative concentration paramita, or prajnaparamita, he aids through the generosity paramita up to prajnaparamita.

Those who need to be aided through other kinds of wholesome dharmas, he aids through those other kinds of wholesome dharmas. This great bodhisattva accomplishes all supreme roots of virtue and possesses complete mastery over all dharmas. Although he undergoes birth and death, he is not defiled by the calamities of birth and death.

Wishing to benefit sentient beings and bring them happiness, he assumes the wealth and sovereignty of devas and humans. Through the majestic power of this wealth and sovereignty, he can perform deeds that benefit sentient beings and aid them by means of the four means of attraction. Because he knows that all dharmas are signless, although this great bodhisattva knows the fruit of stream-entry, he does not abide in the fruit of stream-entry; and so on, although he knows the awakening of a pratyekabuddha, he does not abide in the awakening of a pratyekabuddha.

Why? Because this great bodhisattva has clearly known all dharmas in accordance with reality and, wishing to attain the wisdom of omniscience, does not associate himself with any shravaka or pratyekabuddha.

Thus, Subhuti! Because these great bodhisattvas know that all dharmas are signless, they clearly know in accordance with reality that the six paramitas, such as generosity, and immeasurable, boundless other Buddha-dharmas are all signless. For this reason, they can perfect all Buddha-dharmas and thereby attain the wisdom of omniscience.”

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas abide in the five appropriated skandhas as being like a dream, an echo, a shadow, a reflection, a mirage, an illusion, and a magical transformation, in order to perfect the paramita of pure discipline. These great bodhisattvas know the five skandhas exactly as they truly are—like a dream, up to and including like a magical transformation—and are thereby able to perfect the signless paramita of pure discipline.

This pure discipline is neither deficient nor flawed, neither blemished nor defiled; it is free from attachment, worthy of offerings, praised by the wise, skillfully upheld, and utterly consummate. It is the undefiled discipline of the noble ones, safeguarded by the factors of the supramundane path. By abiding in this discipline, they can uphold every kind of discipline, such as established discipline, naturally acquired discipline, the discipline of restraint, manifest discipline, unmanifest discipline, discipline presently being practiced, discipline not presently being practiced, discipline pertaining to proper conduct, and discipline not pertaining to proper conduct.

Although fully accomplished in all such forms of discipline, these great bodhisattvas are not attached to any dharma and do not think: “Through this discipline, I shall be born into a great family, such as that of kshatriyas, brahmins, elders, or householders, and become wealthy, noble, and powerful.” They do not think: “Through this discipline, I shall become a minor king, a great king, a wheel-turning king, or a great minister, wealthy, noble, and powerful.” They do not think: “Through this discipline, I shall be born among the gods of the Four Great Kings, up to and including the gods who wield power over others’ creations, and become wealthy, noble, and powerful.” Nor do they think: “Through this discipline, I shall attain the fruit of stream-entry, the fruit of once-returning,

the fruit of non-returning, the fruit of arhatship, or the enlightenment of a pratyekabuddha; enter the bodhisattva’s certainty of rightness; attain the bodhisattva’s patient acceptance of the non-arising of dharmas; or attain unsurpassed, complete, perfect enlightenment.” Why is this?

Because all such dharmas are alike in having one characteristic, called signlessness, non-abiding, and non-attainment. A signless dharma cannot attain signlessness. A dharma possessing signs cannot attain that which possesses signs.

A signless dharma cannot attain that which possesses signs. A dharma possessing signs cannot attain signlessness. For this reason, all dharmas are unattainable.

Therefore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas can swiftly perfect the signless paramita of pure discipline. Having perfected the signless paramita of pure discipline, they swiftly enter the bodhisattva’s certainty of rightness.

Having entered the bodhisattva’s certainty of rightness, they then attain the bodhisattva’s patient acceptance of the non-arising of dharmas. Having attained the bodhisattva’s patient acceptance of the non-arising of dharmas, they cultivate the knowledge of the aspects of the path and the knowledge of all aspects, attain the five superknowledges resulting from maturation, attain five hundred dharani gateways, and also attain and abide in five hundred samadhi gateways.

They can also attain the four unobstructed understandings, travel from one Buddha realm to another to draw near to and make offerings to the Buddhas, the Blessed Ones, bring sentient beings to maturity, and adorn Buddha realms.

To teach and transform sentient beings, although these great bodhisattvas manifestly revolve through the various courses of birth and death, they are not defiled by their calamities. It is like an illusory person who, though manifesting the acts of walking, standing, sitting, and lying down, in reality performs no actions of coming or going. Great bodhisattvas are likewise: although they manifest various dharmas that benefit sentient beings, neither those sentient beings nor those manifestations can be apprehended.

For example, there was a Tathagata, Arhat, Completely and Perfectly Enlightened One named Excellent Tranquillity, who attained unsurpassed, complete, perfect enlightenment, turned the wondrous Dharma wheel, and delivered immeasurable multitudes, enabling them to escape birth and death and attain nirvana; yet there was not a single sentient being capable of receiving a prediction of unsurpassed, complete, perfect enlightenment.

At that time, the Tathagata magically manifested a transformation Buddha and caused him to remain in the world for a long time, after which he relinquished his own lifespan and entered the realm of nirvana without remainder. After remaining for one kalpa, that transformation Buddha bestowed upon a bodhisattva the prediction of unsurpassed, complete, perfect enlightenment and only then entered nirvana. Although that transformation Buddha performed various deeds benefiting sentient beings, he attained nothing—that is, he apprehended neither form, feeling, perception, formations, nor consciousness, up to and including any conditioned or unconditioned dharma or any sentient being.

These great bodhisattvas are likewise: although they act, there is nothing they attain.

Therefore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas perfect the paramita of pure discipline. Because this paramita of pure discipline is perfected, they can then receive all Buddha-dharmas and, through them, attain the knowledge of all-knowledge.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas abide in the five appropriated skandhas as being like a dream, an echo, a shadow, a flash of lightning, a mirage, an illusion, and a magical transformation, in order to perfect the paramita of patient acceptance. These great bodhisattvas know the five skandhas exactly as they truly are—like a dream, up to and including like a magical transformation—and are thereby able to perfect the signless paramita of patient acceptance.

Subhuti! Why is it that when practicing the profound prajnaparamita, great bodhisattvas know the five skandhas exactly as they truly are—like a dream, up to and including like a magical transformation—and are thereby able to perfect the signless paramita of patient acceptance?

Subhuti! Because these great bodhisattvas know exactly as they truly are that the five appropriated skandhas possess no real characteristic, they cultivate two kinds of patience and are thereby able to perfect the signless paramita of patient acceptance. What are the two? They are the patience of enduring acceptance and the patience of contemplative examination.

The patience of enduring acceptance is as follows: During the period from when great bodhisattvas first arouse the aspiration until they sit upon the wondrous seat of enlightenment, suppose that all kinds of sentient beings vie with one another to approach and rebuke them, revile and humiliate them with harsh words, and even harm them with bricks, stones, knives, or clubs. At that time, in order to perfect the paramita of patient acceptance, bodhisattvas do not give rise to even a single thought of anger, nor do they give rise to a mind of retaliation.

They think only: “Those sentient beings are truly deserving of compassion. Their minds are disturbed by overwhelming afflictions, and they lack self-mastery; therefore, they commit such evil deeds against me. I should not now become angry with them.”

They further think: “Because I have created conditions giving rise to these adversaries, I have caused those sentient beings to commit such evil deeds against me. I should blame only myself and should not be angry with them.” When contemplating deeply in this way, bodhisattvas give rise to profound compassion for those sentient beings. This is called the patience of enduring acceptance.

The patience of contemplative examination is as follows: Great bodhisattvas reflect in this way: “All conditioned phenomena are like illusions, false and unreal, and devoid of self-mastery. They are like empty space. A self, a sentient being, a living being, one who is born, one who is nurtured, an agent, an individual, a person born of the mind, a youth, a doer, a recipient, a knower, and a seer are all unapprehendable.

They arise solely through false discrimination, and all are mere manifestations of one’s own mind. Who harms me? Who reviles me?

Who humiliates me? Who injures me with various tiles, bricks, knives, or clubs? Who is humiliated and harmed by them?

All of these are false discriminations of one’s own mind. I should not now give rise to attachment. Because of the emptiness of intrinsic nature and ultimate emptiness, all such dharmas are utterly nonexistent.”

When carefully contemplating in this way, bodhisattvas know all conditioned phenomena exactly as they truly are—empty and quiescent—and do not give rise to conceptions of difference regarding any dharma. This is called the patience of contemplative examination.

By cultivating these two kinds of patience, these great bodhisattvas are thereby able to perfect the signless paramita of patient acceptance. Because they can perfect the signless paramita of patient acceptance, they then attain the patient acceptance of the non-arising of dharmas.

The Venerable Subhuti addressed the Buddha:

“World-Honored One, what is the patient acceptance of the non-arising of dharmas? What does this dharma eliminate, and what kind of wisdom is it?”

The Buddha said to Subhuti:

“Through the power of this, not even the slightest unwholesome evil dharma arises; therefore, it is called the patient acceptance of the non-arising of dharmas. This dharma causes all afflictions, such as attachment to self, what belongs to self, conceit, and so forth, never to arise at all. One simply accepts in accordance with reality that all conditioned phenomena are like dreams, up to and including being like magical transformations. This patient acceptance is called wisdom. Because one attains this wisdom, one is said to have attained the patient acceptance of the non-arising of dharmas.”

The Venerable Subhuti again addressed the Buddha:

“How does the patient acceptance of the non-arising of dharmas attained by sravakas, pratyekabuddhas, and bodhisattvas differ?”

The Buddha said to Subhuti:

“Whether it is the wisdom or the elimination attained by a stream-enterer, up to and including the wisdom or the elimination attained by a pratyekabuddha, all are included within the patient acceptance of a great bodhisattva. Yet there is also a patient acceptance belonging to great bodhisattvas: the patient acceptance that all dharmas are utterly non-arising. This is the distinction.

Subhuti, you should know that because great bodhisattvas perfect such supreme patient acceptance, they surpass all sravakas and pratyekabuddhas. When great bodhisattvas abide in such resultant patient acceptance and practice the bodhisattva path, they can perfect the knowledge of all aspects of the paths. By perfecting this knowledge of all aspects of the paths, they never become separated from the four foundations of mindfulness, up to and including the Noble Eightfold Path; nor do they become separated from the three gates of liberation or from the superknowledges arising through maturation.

Because they do not become separated from the superknowledges arising through maturation, they journey from one Buddha-land to another, draw near to and make offerings to the Buddhas, the World-Honored Ones, bring sentient beings to maturity, and adorn and purify Buddha-lands.

“Having accomplished these deeds, through a single moment of mind corresponding with prajnaparamita, they realize unsurpassed, complete, perfect enlightenment.

“Therefore, Subhuti, while practicing profound prajnaparamita, great bodhisattvas can swiftly perfect the signless perfection of patient acceptance. Through perfecting this perfection of patient acceptance, they can then perfect all Buddha-dharmas and thereby realize omniscient wisdom.

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